JAKARTA (08/05/2026)

Eid al-Adha is synonymous with the practice of qurban (Islamic sacrificial offering), in which livestock are slaughtered as an act of devotion to Allah SWT. Yet despite its annual observance, questions surrounding the proper distribution of qurban meat remain widespread — particularly regarding who is entitled to receive it and in what form it should be given.

Some hold the view that qurban meat should be distributed exclusively to the poor and those in need. Others argue that distribution may extend to relatives, neighbors, and local communities as a means of strengthening social bonds. So who, exactly, is entitled to receive qurban meat?

Understanding Mustahiq in the Context of Qurban

In Islamic jurisprudence, those who are rightfully entitled to receive benefits from certain acts of worship are referred to as mustahiq. Much like zakat, the practice of qurban involves a defined group of mustahiq whose entitlement is grounded in divine instruction.

The legal basis for this is found in the Quran, Surah Al-Hajj verse 36:

فَاذْكُرُوا اسْمَ اللّٰهِ عَلَيْهَا صَوَاۤفَّۚ فَاِذَا وَجَبَتْ جُنُوْبُهَا فَكُلُوْا مِنْهَا وَاَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ

“Then mention the name of Allah upon them when lined up; and when they fall on their sides, eat from them and feed the one who does not ask and the one who asks.” (QS. Al-Hajj: 36)

According to the National Amil Zakat Board of Indonesia (BAZNAS), there are three primary groups entitled to receive qurban meat.

1. Shohibul Qurban (The One Who Performs the Sacrifice)

The person who performs the qurban is entitled to receive one-third of the sacrificial meat. This is based on a hadith narrated by Imam Ahmad, in which the Prophet Muhammad SAW said:

كُلُوا وَادَّخِرُوا وَتَصَدَّقُوا

“Eat, store, and give in charity.” (HR. Ahmad)

It is important to note, however, that the shohibul qurban is not permitted to sell any part of the sacrifice — whether meat, hide, or fur. This restriction reflects the values of solidarity and social care that lie at the heart of the qurban practice. Additionally, Islamic scholars recommend that the shohibul qurban consume only a modest portion as an act of tabarrukan (seeking spiritual blessing), and distribute the remainder.

A distinction must also be drawn between voluntary qurban (sunnah) and obligatory qurban (nadzar). In the case of nadzar, the entirety of the meat must be given to the poor in its raw form, and the shohibul qurban is not permitted to consume any portion of it.

2. Relatives, Friends, and Neighbors

One-third of the qurban meat may be distributed to relatives, friends, and neighboring community members. Notably, this group need not be from economically disadvantaged backgrounds — those who are financially comfortable are equally eligible to receive a share. The purpose of this distribution is to nurture social ties and foster a sense of communal solidarity.

3. The Poor and Destitute

The third group entitled to qurban meat is the poor and destitute (fakir miskin). This obligation is explicitly stated in the Quran, Surah Al-Hajj verse 28:

وَيَذْكُرُوا اسْمَ اللّٰهِ فِيْٓ اَيَّامٍ مَّعْلُوْمٰتٍ عَلٰى مَا رَزَقَهُمْ مِّنْۢ بَهِيْمَةِ الْاَنْعَامِۚ فَكُلُوْا مِنْهَا وَاَطْعِمُوا الْبَاۤىِٕسَ الْفَقِيْرَ

“And mention the name of Allah on known days over what He has provided for them of livestock animals. So eat of them and feed the miserable and poor.” (QS. Al-Hajj: 28)

Islamic scholars further recommend that the shohibul qurban allocate a larger portion to this group, as an expression of genuine concern for the welfare of others.

According to the Shafi’i school of jurisprudence, distributing qurban meat to the poor — even if only to a single recipient — already fulfills the minimum requirement, as stated by Abu Bakar Syatha in Hasyiyah I’anah al-Thalibin:

وَلَوْ عَلَى فَقِيْرٍ وَاحِدٍ أَيْ فَلَا يُشْتَرَطُ التَّصَدُّقُ بِهَا عَلَى جَمَاعَةٍ مِنَ الْفُقَرَاءِ بَلْ يَكْفِي وَاحِدٌ مِنْهُمْ فَقَطْ

“Even if only to one poor person — meaning, it is not required to distribute it to a group of the poor; rather, giving to just one of them is sufficient.” (Abu Bakar Syatha, Hasyiyah I’anah al-Thalibin, p. 1478)

May Qurban Meat Be Distributed in Cooked Form?

One question that frequently arises in modern practice is whether qurban meat may be distributed already cooked, or in processed forms such as canned meat. Islamic scholars hold differing views on this matter.

According to the Shafi’i school, qurban meat distributed to the poor must be given in its raw form. The reasoning is that the recipient’s right is one of ownership — not merely the right to eat. This position is affirmed by Abu Bakar Syatha:

مِلْكًا أَيْ لِيَتَصَرَّفَ فِيْهِ الْمِسْكِيْنُ بِمَا شَاءَ مِنْ بَيْعٍ وَغَيْرِهِ فَلَا يَكْفِي جَعْلُهُ طَعَامًا وَدَعْوَةُ الْفَقِيْرِ إِلَيْهِ لِأَنَّ حَقَّهُ فِيْ تَمَلُّكِهِ لَا فِيْ أَكْلِهِ

“As ownership — meaning, so that the poor recipient may use it however he wishes, such as selling or otherwise; it is therefore insufficient to merely prepare it as food and invite the poor to eat, because his right is in owning it, not merely in eating it.” (Abu Bakar Syatha, Hasyiyah I’anah al-Thalibin, p. 1478)

This is further reinforced by Sheikh Muhammad bin Ahmad al-Ramli:

وَيَجِبُ دَفْعُ الْقَدْرِ الْوَاجِبِ نِيْئًا لَا قَدِيْدًا

“It is obligatory to give the required portion in raw form, not as dried or processed meat.” (Al-Ramli, Nihayah al-Muhtaj, Vol. 8, p. 142)

The Hanafi school, by contrast, permits the distribution of cooked qurban meat without restriction, while the Maliki school similarly allows it, as noted by Sheikh Abdul Aziz al-Kanani:

وَأَطْلَقَ الْحَنَفِيَّةُ التَّصَدُّقَ بِهِ مَطْبُوْخًا وَمَذْهَبُ الْمَالِكِيَّةِ أَنَّهُ يَجُوْزُ التَّصَدُّقُ بِهِ مَطْبُوْخًا

“The Hanafi school permits giving it in cooked form without restriction, and the Maliki school holds that giving qurban in cooked form is permissible.” (Al-Kanani, Hidayah al-Salik, p. 1279)

As a practical middle ground, contemporary scholars conclude that distributing qurban meat in cooked or processed form is permissible, provided that a portion has already been given to the poor in its raw form first.

Common Mistakes in Qurban Meat Distribution

A lack of awareness about proper distribution practices leads to recurring errors that are worth highlighting.

First, prioritizing close neighbors or family members while neglecting the poor. Those most in need should always be the primary recipients of qurban meat.

Second, distributing all meat in cooked form without first setting aside a raw portion for the poor. As discussed above, raw distribution to the poor is a religious obligation according to the majority of scholars.

Third, the shohibul qurban abstaining entirely from the meat out of a sense of heightened piety. Islamic law, in fact, encourages the one who sacrifices to partake of a modest portion alongside their family.

Fourth, delaying distribution for multiple days after the slaughter. Qurban meat should be distributed promptly to ensure it remains in good, fresh condition.

Fifth, poor coordination resulting in some recipients receiving multiple portions while others receive none. A clearly recorded list of recipients is essential to ensure fair and equitable distribution.

Achieving the Full Blessings of Qurban Through Proper Distribution

Qurban is not merely a ritual act of slaughter. It is an act of worship deeply intertwined with values of generosity, justice, and compassion. Ensuring that qurban meat reaches the poor, relatives, neighbors, and the shohibul qurban in accordance with Islamic guidance means fulfilling the sunnah of the Prophet SAW while preserving the social significance of this sacred practice.

Every step of the distribution process should be carried out with careful planning, accountability, and sincerity. May all acts of qurban be accepted by Allah SWT and bring abundant blessings to all involved.

Written by: Alhayya Maritza

REFERENCES

Arifin, Z., Hasanah, U., & Maulana, I. (2023). Redistribution of wealth through Islamic ritual practices: A study of zakat and qurban in Indonesia. International Journal of Islamic Economics and Finance, 6(2), 112–130. https://doi.org/10.18196/ijief.v6i2.1823

BAZNAS. (2023). Laporan distribusi kurban nasional 2023. Badan Amil Zakat Nasional. https://baznas.go.id/kurban

Fauzi, A., Ridwan, M., & Suharto, E. (2022). Qurban and social welfare: Examining the role of Islamic sacrificial practices in poverty alleviation in rural Indonesia. Journal of Islamic Social Finance, 4(1), 78–95. https://doi.org/10.20885/jisf.vol4.iss1.art5

Hasan, M., & Yusoff, M. (2023). From ritual to redistribution: Understanding the socioeconomic function of qurban in Southeast Asian Muslim communities. Asian Journal of Islamic Studies, 11(2), 200–218. https://doi.org/10.14421/ajis.2023.112.200